Matthew 20:20-28 · Bible study
Matthew 20:20-28 Commentary: Redefining Greatness in God's Kingdom
Greek · 10 what the commentators say
Meaning in one sentence
Jesus redefines greatness as servanthood, contrasting worldly power with His own sacrificial example and calling disciples to follow His path of
Research Summary
- Meaning: Jesus corrects misguided ambition by teaching that true greatness is found in suffering service, culminating in His own atoning death as a ransom.
- Key words: cup (potērion, symbol of suffering), baptism (baptisma, overwhelming affliction), servant (diakonos), slave (doulos), ransom (lutron anti, substitutionary price).
- Main debate: Whether Jesus' statement 'is not mine to give' denies His authority to grant positions (some say He defers to the Father) or only denies granting them to presumptuous petitioners (others argue the seats belong to those prepared by the Father).
- Theological theme: The upside-down kingdom: suffering precedes glory; servanthood defines greatness; Christ's substitutionary atonement is the ground of all Christian service.
- Best use: Teaching on Christian leadership, humility, the cost of discipleship, and the meaning of Christ's death.
Translation Comparison
BSB Berean Standard Bible 2020
20Then the mother of Zebedee’s sons came to Jesus with her sons and knelt down to make a request of Him.
21“What do you want?” He inquired. She answered, “Declare that in Your kingdom one of these two sons of mine may sit at Your right hand, and the other at Your left.”
22“You do not know what you are asking,” Jesus replied. “Can you drink the cup I am going to drink?” “We can,” the brothers answered.
23“You will indeed drink My cup,” Jesus said. “But to sit at My right or left is not Mine to grant. These seats belong to those for whom My Father has prepared them.”
24When the ten heard about this, they were indignant with the two brothers.
25But Jesus called them aside and said, “You know that the rulers of the Gentiles lord it over them, and their superiors exercise authority over them.
26It shall not be this way among you. Instead, whoever wants to become great among you must be your servant,
27and whoever wants to be first among you must be your slave—
28just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
WEB World English Bible 2000
20Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him.
21He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand and one on your left hand, in your Kingdom.”
22But Jesus answered, “You don’t know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to him, “We are able.”
23He said to them, “You will indeed drink my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left hand is not mine to give, but it is for whom it has been prepared by my Father.”
24When the ten heard it, they were indignant with the two brothers.
25But Jesus summoned them, and said, “You know that the rulers of the nations lord it over them, and their great ones exercise authority over them.
26It shall not be so among you; but whoever desires to become great among you shall be your servant.
27Whoever desires to be first among you shall be your bondservant,
28even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
KJV King James Version 1769
20Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.
21And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.
22But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
23And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.
24And when the ten heard it, they were moved with indignation against the two brethren.
25But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
26But it shall not be so among you: but whosoever will be great among you, let him be your minister;
27And whosoever will be chief among you, let him be your servant:
28Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
ASV American Standard Version 1901
20Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a certain thing of him.
21And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.
22But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able.
23He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father.
24And when the ten heard it, they were moved with indignation concerning the two brethren.
25But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.
26Not so shall it be among you: but whosoever would become great among you shall be your minister;
27and whosoever would be first among you shall be your servant:
28even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
YLT Young's Literal Translation 1898
20Then came near to him the mother of the sons of Zebedee, with her sons, bowing and asking something from him,
21and he said to her, `What wilt thou?' She saith to him, `Say, that they may sit--these my two sons--one on thy right hand, and one on the left, in thy reign.'
22And Jesus answering said, `Ye have not known what ye ask for yourselves; are ye able to drink of the cup that I am about to drink? and with the baptism that I am baptized with, to be baptized?' They say to him, `We are able.'
23And he saith to them, `Of my cup indeed ye shall drink, and with the baptism that I am baptized with ye shall be baptized; but to sit on my right hand and on my left is not mine to give, but--to those for whom it hath been prepared by my father.'
24And the ten having heard, were much displeased with the two brothers,
25and Jesus having called them near, said, `Ye have known that the rulers of the nations do exercise lordship over them, and those great do exercise authority over them,
26but not so shall it be among you, but whoever may will among you to become great, let him be your ministrant;
27and whoever may will among you to be first, let him be your servant;
28even as the Son of Man did not come to be ministered to, but to minister, and to give his life a ransom for many.'
Darby Darby Bible 1890
20Then came to him the mother of the sons of Zebedee, with her sons, doing homage, and asking something of him.
21And he said to her, What wilt thou? She says to him, Speak [the word] that these my two sons may sit, one on thy right hand and one on thy left in thy kingdom.
22And Jesus answering said, Ye know not what ye ask. Can ye drink the cup which I am about to drink? They say to him, We are able.
23[And] he says to them, Ye shall drink indeed my cup, but to sit on my right hand and on [my] left, is not mine to give, but to those for whom it is prepared of my Father.
24And the ten, having heard [of it], were indignant about the two brothers.
25But Jesus having called them to [him], said, Ye know that the rulers of the nations exercise lordship over them, and the great exercise authority over them.
26It shall not be thus amongst you, but whosoever will be great among you, shall be your servant;
27and whosoever will be first among you, let him be your bondman;
28as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.
Douay-Rheims Douay-Rheims Bible 1899
20Then came to him the mother of the sons of Zebedee with her sons, adoring and asking something of him.
21Who said to her: What wilt thou? She saith to him: say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom.
22And Jesus answering, said: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can.
23He saith to them: My chalice indeed you shall drink; but to sit on my right or left hand is not mine to give to you, but to them for whom it is prepared by my Father.
24And the ten, hearing it, were moved with indignation against the two brethren.
25But Jesus called them to him and said: You know that the princes of the Gentiles lord it over them; and that they that are the greater, exercise power upon them.
26It shall not be so among you: but whosoever is the greater among you, let him be your minister.
27And he that will be first among you shall be your servant.
28Even as the Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 20:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this passage presents a stark contrast between worldly ambition and Christ's vision for leadership. The mother of Zebedee's sons (identified by most commentators as Salome, likely Jesus' aunt) approaches with her sons to request positions of honor at Jesus' left and right in what they expected to be an earthly kingdom. Calvin calls this narrative 'a bright mirror of human vanity,' noting that even zeal for Christ can be tainted by ambition. Jesus corrects them not by denying their eventual suffering, but by redefining greatness entirely.
The core of the passage moves through three movements: a misguided request, a call to suffering (the cup and baptism), and a radical redefinition of authority. Vincent's Word Studies notes the careful word choice in the Greek: diakonos (servant/minister, v.26) and doulos (bondservant/slave, v.27) represent increasing levels of self-surrender. The climax is Christ's own example, He came not to be served, but to serve, and to give His life as a ransom for many. The commentators uniformly read this ransom saying as the theological center: Jesus models the servanthood He commands.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical literal reading: The mother and sons genuinely expected an earthly kingdom; Jesus corrects a specific misunderstanding about political power.
- Parenetic/ethical reading: The passage addresses universal human ambition and calls all disciples to servanthood as the true path to greatness.
- Christological focus: The ransom saying is the interpretive key: Jesus' self-giving death defines what service and leadership mean in the church.
What is clear: Jesus uses the disciples' request to teach that greatness in God's kingdom is defined by humble service, modeled by His own suffering and sacrificial death.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The mother's identity | All traditions identify her as Salome, the wife of Zebedee and mother of James and John. | Some early traditions suggest she was a daughter of Joseph by a previous marriage or a niece of the priest Zechariah, but the most widely accepted view is that she was the sister of Mary, Jesus' mother (Lange, based on John 19:25). |
| Nature of the request | All agree the request was based on a misunderstanding of Jesus' kingdom as temporal and political. | Some emphasize the mother's ambition (Barnes, Clarke); others note the disciples' ongoing expectation of an earthly reign even after the resurrection (Poole, citing Acts 1:6). |
| Meaning of cup and baptism | All read these as metaphors for suffering and death, rooted in Old Testament imagery (Psalm 75:8; Isaiah 51:17). | No significant debate, these terms are uniformly understood as referring to Jesus' passion and the disciples' share in it. |
| Jesus' authority to grant seats | All agree that Jesus does not directly grant the request as it was made. | Clarke argues that the phrase 'it shall be given to them' is an interpolation by translators; the Greek text means 'but for whom it has been prepared by my Father.' Some (e.g., Calvin) see Jesus as deferring to the Father's sovereign will; others see a denial of granting positions based on mere ambition. |
| Ransom for many | All Christians affirm that Christ's death brings deliverance from sin for many people. | The precise meaning of anti ('for') is debated: substitution ('instead of') vs. representation ('on behalf of' or 'for the benefit of'). Both views are held by faithful interpreters. |
Historical & Cultural Context
Immediately before this scene, Jesus had taken the Twelve aside and told them plainly that they were going to Jerusalem, where He would be delivered, condemned, mocked, scourged, and crucified, then raised on the third day (vv.17-19). The disciples still expected a victory march, not a Via Dolorosa. As Poole's annotations note, even after the resurrection they asked if Jesus would restore the kingdom to Israel (Acts 1:6). The request for seats at Jesus' right and left reflects ancient court protocol: the king's right hand was the place of highest honor, the left the second highest (1 Kings 2:19; Psalm 110:1).
Lange's Commentary identifies Salome as the sister of Mary the mother of Jesus, making James and John cousins of Jesus. This family connection may explain why the mother felt bold enough to approach. The gesture of kneeling (proskunousa, literally 'worshipping') was common when making a respectful petition to a king or master (Matthew 8:2; 15:25). Barnes notes that Mark's version says James and John came directly, while Matthew preserves the more detailed scene with the mother as intermediary, both are true: the sons used their mother as their advocate.
The terms 'cup' and 'baptism' were rooted in Old Testament imagery. The cup of wrath or suffering appears in Isaiah 51:17,22; Psalm 75:8; Jeremiah 25:15. Baptism, from baptizō (to immerse, overwhelm), pictures being submerged in calamity. Thayer's lexicon notes that baptism can refer to 'calamities and afflictions with which one is quite overwhelmed.' Jesus connects these to His own impending passion. The brothers' confident 'We are able' shows their ignorance of what they will actually face. Jewish and Roman rulers of the time typically 'lorded it over' their subjects (katakurieuousin, a strong verb for dominating), exercising arbitrary power. Jesus explicitly contrasts this with the new community He is forming: 'It shall not be so among you.'
Textual Notes
The consulted sources note no significant textual variants in the Greek manuscripts for Matthew 20:20-28. Adam Clarke observes that some English translations (notably the KJV) insert the phrase 'it shall be given to them' in verse 23, which he calls an interpolation that 'utterly changes and destroys the meaning of the passage.' The Greek text reads: all' hois hētoimastai hypo tou patros mou ('but for whom it has been prepared by my Father'). The added words do not appear in the earliest manuscripts.
Reception History
This passage has shaped Christian reflection on leadership and ministry from the early church onward. Ignatius of Antioch echoed Jesus' language of servanthood in his letters. In the Reformation, Calvin used the passage to critique ecclesiastical ambition, writing that 'they who follow Christ have a different object in view from what they ought.' Wesley and the Methodists emphasized the contrast between worldly power and humble service, with Clarke denouncing all 'spiritual lordship' over the church. The ransom saying (v.28) became central to debates about atonement theology: proponents of substitutionary atonement point to lutron anti as a clear substitutionary formula, while others see it as representative deliverance. The distinction between diakonos and doulos informed early debates about church offices: diakonos gave rise to the term 'deacon,' and Vincent notes that Paul uses the word for ministers of the gospel (1 Corinthians 3:5; Ephesians 3:7). Across traditions, the passage has been sung in hymns of consecration and used in ordination services to set the pattern for Christian leadership.
Preaching This Verse
Three-Point Outline
- The Request of Ambition (vv.20-21), Salome and her sons ask for seats of honor, revealing their misunderstanding of Jesus' kingdom as earthly power.
- The Correction of Suffering (vv.22-23), Jesus redirects them to the cup and baptism of suffering He is about to endure, and they will share.
- The Redefinition of Greatness (vv.24-28), True greatness is measured by servanthood, modeled by Christ's own life and sacrificial death as a ransom.
Five-Point Outline
- Misguided Ambition at the Wrong Time (v.20), The timing of the request, right after Jesus' prediction of His death, shows how easily our agendas collide with God's purposes.
- Ignorance of What We Ask (v.22), Jesus' question 'Are you able to drink the cup?' reveals we often desire glory without counting the cost of suffering.
- The Rivalry of the Ten (v.24), The indignation of the other disciples shows they shared the same ambition; the problem was not with James and John alone.
- The Upside-Down Kingdom (vv.25-27), Jesus inverts worldly power structures: the greatest is the servant, the first is the slave.
- The Ultimate Example (v.28), Christ's own mission, to serve and give His life as a ransom, becomes the pattern for all who follow Him.
Illustration Hooks
- The parent who pressures a coach for their child's playing time, wanting the spotlight without the grueling practice.
- The office worker who schemes for a title expecting respect, not realizing that true influence comes through serving others.
- The volunteer who insists on being recognized rather than quietly washing dishes after a church meal.
Questions Your Congregation Is Asking
- Is it wrong to want to be great? Jesus does not condemn ambition itself but redefines its shape, greatness comes through serving, not dominating.
- Am I willing to drink the cup? Many want the rewards of following Jesus but shrink from the cost of discipleship that includes suffering for His sake.
- How can I serve like Jesus in my daily relationships? The passage calls us to look for concrete acts of service, not just feeling humble but actually putting others first in practical ways.
Leading a Discussion
Four times in the previous chapter (Matthew 19) Jesus had spoken about the kingdom, children entering it, the rich struggling to enter, rewards for leaving everything, and the promise of thrones for the Twelve. The mother of James and John heard 'thrones' and fixated on the highest ones. But Jesus had just described His own path of suffering. In this passage, He invites the disciples, and us, to see that the throne can only be reached through the cross.
Discussion Questions
- Observation: What exactly does the mother ask Jesus to do? How do her words reveal what she expects of Jesus' kingdom?
- Interpretation: Why does Jesus use the images of a 'cup' and 'baptism' to respond? What do these terms mean in the Old Testament and in Jesus' own experience?
- Observation: How do the other ten disciples react when they hear about the request? What does their indignation suggest about their own hearts?
- Interpretation: In verse 25, Jesus describes how 'rulers of the nations' operate. How is that system different from what He commands for His followers?
- Application: If 'whoever wants to become great among you shall be your servant,' what does greatness look like in practical terms at work, at home, or in church?
- Interpretation: What does it mean that Jesus gave His life as a 'ransom for many'? How does that act define the kind of service He calls us to?
- Application: Is there an area in your life where you are more focused on position than on serving? What would it look like to take the lower place this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 2:11 | They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. |
| Matthew 4:21 | Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. |
| Matthew 8:2 | Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.” |
| Matthew 14:33 | Those who were in the boat came and worshiped him, saying, “You are truly the Son of God!” |
| Matthew 15:25 | But she came and worshiped him, saying, “Lord, help me.” |
| Matthew 27:56 | Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. |
| Matthew 28:17 | When they saw him, they bowed down to him; but some doubted. |
| Mark 10:35 | James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the request of Zebedee's sons as a bid for the highest ecclesiastical honors in Christ's kingdom, modeled on the Sanhedrin's structure with a prince, father, and sage. He stresses that such ambition for spiritual lordship destroys the Church, as true greatness lies in humble service, not domination.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the common English translation of Jesus' reply wrongly suggests he has no role in granting rewards, which contradicts other scriptures. He offers a corrected reading: Christ does bestow honor, but only according to the Father's eternal purpose for those whom it was prepared.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the mother as Salome and explains that she acted on behalf of her sons, who put her forward to avoid envy from the other disciples. He stresses that their request reveals a worldly misunderstanding of Christ's kingdom, which he redirects by pointing to his own suffering and the Father's sovereign preparation of glory for whom he wills.
Lange's Commentary Reformed 1857
Lange takes Jesus' rebuke as a merciful warning. The disciples did not realize that the honors they sought would have placed them on the crosses beside Him as the two malefactors. Their request was for a share in His crucifixion, not His coronation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that James and John, among Christ's closest disciples, were also the ones he most frequently reproved. Their ambitious request for honor reveals a pattern: those Christ loves most he also corrects most sharply, because love and discipline go together in shaping true followers.
Vincent's Word Studies Evangelical 1887
Vincent draws a sharp distinction between two Greek words for servant. Diakonos describes one who serves actively, regardless of status, and can refer to slaves, hired servants, or Gospel ministers. Doulos, in contrast, means a bondman bound permanently to a master.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees the disciples' request as astonishingly unreasonable right after Jesus spoke of his coming suffering. Their mistake was expecting an earthly kingdom, so he redirects them: sharing his glory first requires sharing his cup and baptism of suffering. The right hand belongs only to those prepared for it—those who endure in faith working through love.